Fundamental Principles 6-9

بسم الله الرحمن الرحيم

Bismillahir-Rahman-nir-Raheem

In the Name of Allah The most Gracious The Most Merciful

The Sixth Fundamental Principle

From the fundamental principles of Ahl as-Sunnah is the purity of their hearts and tongues towards the companions of the Messenger of Allah, just as Allah has described them with His statement when He mentioned the Muhaajirun and the Ansaar and praised them. Allah (سبحانه و تعالى) said,

“And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” (Surah al-Hashr 59:10)

This is there stance as they act in accordance with his statement (صلى الله عليه وسلم),

“Do not curse my companions for by the One whose Hand my soul is in, if one of you were to give an amount of gold equal to Mount Uhud it would not reach a handful or half a handful of one of them.” [Related by al-bukhari (no.3470), Muslim (no.2541), Abu Dawud (no.4658), Ibn Majah (no.161) and Ahmad in al-Musnad (3/55)].

This is in opposition to the Raafidha and Khaawarij who abuse the companions and deny their virtues.

Ahl as-Sunnah believe that the Caliph after the Messenger of Allah (صلى الله عليه وسلم) was Abu Bakr, then ‘Umar, then “uthman and then ‘Ali. Whoever insults the caliphate of anyone of them is more astray than a domestic donkey, due to his opposition to the clear texts and consensus upon the caliphate of all of these in this order.

The Seventh Fundamental Principle

Among the fundamental principles of Ahl as-Sunnah wal Jamma’ah is that they love and show allegiance to the family of the Messenger of Allah, acting upon the command of the Messenger of Allah when he said about them,

From his family are his wives, the Motheres of the believers, for indeed Allah has said (that theya re from his family) after addressing them with His (سبحانه و تعالى) saying,

“O wives of the Prophet!” (Surah al-Ahzab 33:32)

He also directed pieces of advice to them and promised them a great reward, He said,

“Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.” (Surah al-Ahzab 33:33)

Principally, the family of the Prophet are those who are the close relatives of the Prophet and the intent here is specifically those who are righteous from amongst them.

As for his unrighteous relatives such as his uncle Abu Lahab and those similar to him, then they have no right. Allah (سبحانه و تعالى) said,

“Perish the two hands of Abû Lahab (an uncle of the Prophet), and perish he!” (Surah al-Masad 111:1)

So a mere ascription or relationship to the Messenger (صلى الله عليه وسلم) without an individual being reighteous upon the religion of Islam will not benefit (that person) anything with Allah. The prophet (صلى الله عليه وسلم) said,

“O assembly of Quraish! Save yourselves (from the Hellfire), I will not benefit you anything with Allah. O ‘Abbas, uncle of the Messenger of Allah, I will not benefit you anything with Allah. O Safiyyah, aunty of the Messenger of Allah, I will not benefit you anything with Allah. O Fatimah, daughter of Muhammad, sak for any of my wealth you desire, but I cannot benefit you with Allah.” [Related by al-Bukhari (no. 2602, 4771), Muslim (no.262), an-nisaa`I (no.3646), ad-Daarimi (no.2732) and Ahmad in al musnad (2/350)].

The righteous relatives of the Prophet (صلى الله عليه وسلم) have the right to be respected, loved and honored by us.

Alongside this, it is impermissible for us to exaggerate concerning them like seeking to draw closer to them with any form of worship or that we believe that they have the ability to harm or benefit us besides Allah, because Allah said to His Prophet,

“Say (O Muhammad): “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah al-Jinn 72:21)

“Say (O Muhammad صلى الله عليه وسلم): “I possess no power of benefit or hurt to myself except as Allâh wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me…” (Al-A’raf 7:188)

If this was the condition of the Messenger of Allah (صلى الله عليه وسلم) , then what about other than him! This clearly shows that the belief of some of the people about those who are attributed to the Family of the Messenger is a false belief.

The Eighth Fundamental Principle

From the fundamental principles of the Ahl as-Sunnah wal Jamma’ah is that they believe in the miracles of the awliyaa` (close allies) of Allah. These are the extraordinary events that Allah causes to take place at the hands of some of the Awliyaa`, as a means of honoring them as is established in the Qur`an and Sunnah.

The Mu’tazilah and the Jahmiyyah have rejected that occurrence of miracles, this is a rejection of an affair that occurs and is a known fact.

However, it is obligatory upon us to also know that some people in our time have gone astray as it relates to the subject of miracles and they have exaggerated about them to the extent that they have considered witchcraft and the acts of the magicians, devils and dajjaalin (arch-liars) to be examples of miracles.

The difference between witchcraft and miracles is obvious. The miracles occur at the hands of the righteous slaves, whereas witchcraft occurs at the hands of the magicians, atheists and disbelievers in order to misguide the creation and swindle them out of their wealth. Mimracles result from the obedience of Allah and witchcraft results from disbelief and disobedience.

The Ninth Fundamental Principle

Among the fundamental princples of ahl as-Sunnah wal Jamaa’ah when presenting an argument is that they follow that which is found in the Book of Allah and the Sunnah of the Messenger of Allah, both inwardly and outwardly. They follow that which all of the companions were upon, the Muhajiroon and the Ansaar, they specifically follow whatever the Rightly Guided Caliphs were upon, as the Messenger advised with this in his saying,

“Stick to my Sunnah and the Sunnah of the rightly guided Caliphs.” [(Related by Abu Dawud (5/4608), al-Tirmidhi (no.2676) who said the hadith is hasan sahih, Ibn Majah (no.44), Ahamd in al-Musnad (4/126, 127) and ad-Daarimi (no.95). It was authenticated by al-Albani in sahih ibn majah (no.3227)]

They do not give any precedence to the speech of anyone over the Speech of Allah and the speech of His Messenger (صلى الله عليه وسلم), that is why they have been called ‘The People of the Book and Sunnah.’

After the book of Allah and the sunnah of His Messenger (صلى الله عليه وسلم), they take that which the scholars of this Ummah have unanimously agreed upon; this is the third foundation that they rely upon after the first two foundations, which are the Book and the sunnah.

Whatever the people differ concering, then they return it back to the Book and the Sunnah, implementing the statement of Allah (سبحانه و تعالى),

“…If you differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. (Surah an-Nisa 4:59)

They do not believe that any individual other than the Messenger of Allah is infallible, and they are not bigoted to the opinion of anyone unless it is in accordance with the Book and the Sunnah.

They believe that the Mujtahid (a Scholar qualified to make Ijtihad) can err and be correct and they do not permit anyone to make ijtihad unless they have fulfilled the conditions that are well known to the People of Knolwedge.

In areas where ijtihad (independent reasoning) is permitted there should be no criticism and differing in such issues of ijtihad should not cause enmity and boycotting to appear amongst them, as done by the bigoted blind followers and the people of innovation.

Rather, they should love, support and pray behind one another even though they differ in some subsidiary issues.

This is in opposition to the people of innovation for verily they show enmity, or declare to be astray or declare to be disbelievers those who oppose them in these matters.